Author: Obaidullah Nimruzi
The Biography of Sultan Salah ad-Din Ayyubi ‘May Allah Have Mercy on Him’ (Part 15)
Praise be to Allah. In the previous part, we documented the biography of Sultan Salah ad-Din Ayyubi, may Allah have mercy on him. In this section, we aim to briefly and impartially record the collapse of the Fatimid government and the conquests of Sultan Salah ad-Din Ayyubi, with the help and support of Allah.
The Collapse of the Fatimid Government and the Conquests of Sultan Salah ad-Din Ayyubi
The reign of Sultan Salah ad-Din Ayyubi in Egypt coincided with the end of the Ubaid dynasty, known as the Fatimid dynasty. Most genealogical researchers are nearly unanimous in asserting that the Banu Ubaid had no connection to the family of the Prophet Muhammad, peace and blessings be upon him. Their great-grandfather, Ubaid, was identified as either a Magian (Zoroastrian) or a Jew. This matter has been discussed in detail by Qazi Abu Bakr Muhammad Ibn al-Tayyib in his valuable book, Kashf al-Asrar al-Batiniya, Qazi Abdul Jabbar in Tasbit al-Nabowa, and Muqaddasi in Kashf Makan Aliyyah Banu Ubayd.
The Fatimid dynasty ruled a considerable part of the Islamic world from 229 to 567 AH (843 to 1171 CE). During this 338-year period, they left a profoundly negative impact on human beliefs, practices, morals, and civilization, resulting in the corruption of Islamic society. This period was characterized by strange beliefs and ludicrous laws. We will present a few examples to the readers, drawing from the book Al-Hefz wal-Athar, written by the famous historian Maqrizi.
In 362 AH (973 CE), changes were made to the law of inheritance distribution, stipulating that if the deceased had a daughter, the sons, nephews, and uncles would not receive a share of the inheritance. Opposing this law was deemed synonymous with hostility towards Hazrat Fatima al-Zahra (may Allah be pleased with her). Moon sighting in Egypt had generally ceased, and the days of fasting and Eid were determined based on mathematical calculations and the calendar.
In 372 AH (982 CE), Taraweeh prayers were banned throughout Egypt, and individuals were condemned for possessing a copy of Imam Malik’s Muwatta’. In 393 AH (1002 CE), thirteen people were punished for praying the Zuhr prayer (noon prayer). In 595 AH (1198 CE), the buying and selling of a vegetable called “Malo Khiya,” favored by the Egyptians, was prohibited because it was associated with Hazrat Muawiyah (may Allah be pleased with him). Jirjir (lettuce) was also banned for being beloved by Hazrat Aisha (may Allah be pleased with her). Insults and curses against the righteous ancestors were inscribed on the walls of mosques, tombs, and even in the deserts.
In 224 AH (839 CE), a four-year-old crown prince paraded through the decorated streets while people kissed the ground before him. Many of the Fatimid caliphs, notably those appointed to leadership as children, were subjected to this bizarre norm. For example, Mustanser-e-Billah became caliph at the age of seven, while Al-Faiz bin Nasrallah was just shy of five years, and ‘A’ad-ud-Din Allah’ was eleven when he ascended to the caliphate.
In summary, under Sultan Salah al-Din’s rule, this previous era came to an end, marking the beginning of a new one. The influences of Magianism and Rafidism were erased from Egypt, and the Sunnah of the Prophet, peace and blessings be upon him, was revived. Religious schools were established, where Sunni scholars taught Islamic sciences, and gradually, the remnants of the Ubaid rule vanished. Ismailism, once the official religion of the Egyptian rulers for 300 years, became virtually unknown in Egypt.
The esteemed Egyptian historian, Al-Maqrizi, stated: “The Shia, Ismaili, and Imamiyya sects were buried and disappeared from all parts of Egypt.”
The century of Ubaid rule was a period of severe testing and trial for the Islamic world. The Sharia, the Sunnah, and ethical practices were belittled, and religion was manipulated, leading to the subjugation of the followers of the Prophet’s Sunnah and scholars, while misers and atheists dominated the land. In his book Al-Rawdhatayn fi Akhbar al-Dawlatayn, Allamah Muqaddasi described this period: “From the beginning of the Ubaidian rule until its end, this scourge prevailed in the Islamic world.” This reign, commencing in Zul-Hijjah 229 AH and ending in 567 AH, saw the rise of Rafidism among the populace, with heavy taxes and fines imposed on the people. The beliefs of the frontier dwellers of Syria and the mountain tribes, the Nusayris and Druzes, were distorted due to their interactions with the Ubaid.
The influence of Ismaili missionaries, taking advantage of local illiteracy and naivety, was unparalleled. The Western powers dominated the cities of Syria and the island, continuing their influence until the establishment of the Atabakan. It was then that a warrior like Salah al-Din emerged, purifying the Islamic country and liberating the servants of Allah from the subjugation of this regime. With the rise of this Ayyubi revolution, which emphasized sincerity and Islamic behavior, the people welcomed it, expressing their joy as true Muslims and followers of the Sunnah.
Allamah Muqaddasi, born 29 years after Salah al-Din’s revolution, witnessed the changes and effects brought about by this significant transformation. He expressed his gratitude in acknowledging that the end of this oppressive rule also marked the cessation of Islam’s humiliation in Egypt.
Hafiz Ibn Qayyim, may Allah have mercy on him, recorded in his book Al-Sawa’iq al-Mursala the state of the rise of the Batinians and their decline under Nur al-Din and Salah al-Din. He articulated how the Batinians’ influence was extinguished, despite their earlier dominance over Muslims and control of many cities in the far west. They even expanded into Egypt, where they established institutions to promote their religious agenda.
During the Fatimid era, adherence to the Sunnah and Hadiths was severely restricted; Hadith books were locked away and even studying them privately was a significant risk. The proponents of this sect prioritized reason over revelation and the teachings of the Prophet, causing Sunni Muslims to live without the dignity and security afforded to dhimmis (non-Muslim religious minorities). Several scholars faced execution during this period, while others spent their lives imprisoned.
Ultimately, the Sunnah, which supports and brings victory to believers, prevailed, and Muslims found salvation from the inner demons that plagued them, thanks to Nur ad-Din and Salah ad-Din. By the time of the Ayyubi revolution, Islam was in a state of decay, but a revival was ushered in, restoring the light of faith and joy among Muslims, who had previously doubted whether true support for Islam could be found.
Through the efforts of Salah ad-Din and the courage of the Mujahideen, Quds was liberated from the worshippers of the cross. The victory served as a testament to Allah’s support for His religion. Historical records from this period confirm that the Islamic world, particularly the peoples of Syria and Iraq, warmly welcomed Salah al-Din’s revolution, bringing joy and relief to Muslims everywhere.
Salah ad-Din, standing against the storm of Crusaders, prevented the Islamic world from falling into political, moral, and civilizational servitude to Western invasions, as well as from internal chaos. He eradicated the Ubaid tyrants known as the Fatimids, effectively cutting off the source of corruption that had plagued Egypt and prevented the spread of Batinism and Ismailism throughout the Muslim world—an affliction responsible for 300 years of moral and ideological deterioration.
The history of Islam will not forget the monumental achievements of Salah ad-Din, and the Islamic nation is forever grateful for the contributions of this Kurdish warrior. May Allah reward him and all Muslims abundantly.
Continues…
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